Bilangan 3:41

3:41 And take ¹  the Levites for me – I am the Lord – instead of all the firstborn males among the Israelites, and the livestock of the Levites instead of all the firstborn of the livestock of the Israelites.”

Bilangan 4:11

4:11 “They must spread a blue cloth on the gold altar, and cover it with a covering of fine leather; and they must insert its poles.

Bilangan 4:25

4:25 They must carry the curtains for the tabernacle and the tent of meeting with its covering, the covering of fine leather that is over it, the curtains for the entrance of the tent of meeting,

Bilangan 5:21

5:21 Then the priest will put the woman under the oath of the curse ²  and will say ³  to the her, “The Lord make you an attested curse ⁴  among your people, ⁵  if the Lord makes ⁶  your thigh fall away ⁷  and your abdomen swell; ⁸ 

Bilangan 5:26

5:26 Then the priest will take a handful of the grain offering as its memorial portion, burn it on the altar, and afterward make the woman drink the water.

Bilangan 10:9

10:9 If you go to war in your land against an adversary who opposes ⁹  you, then you must sound an alarm with the trumpets, and you will be remembered before the Lord your God, and you will be saved ¹⁰  from your enemies.

Bilangan 10:31

10:31 Moses ¹¹  said, “Do not leave us, ¹²  because you know places for us to camp in the wilderness, and you could be our guide. ¹³ 

Bilangan 11:22

11:22 Would they have enough if the flocks and herds were slaughtered for them? If all the fish of the sea were caught for them, would they have enough?”

Bilangan 14:10

14:10 However, the whole community threatened to stone them. ¹⁴  But ¹⁵  the glory ¹⁶  of the Lord appeared to all the Israelites at the tent ¹⁷  of meeting.

Bilangan 15:26

15:26 And the whole community ¹⁸  of the Israelites and the resident foreigner who lives among them will be forgiven, since all the people were involved in the unintentional offense.

Bilangan 15:35

15:35 Then the Lord said to Moses, “The man must surely be put to death; the whole community must stone ¹⁹  him with stones outside the camp.”

Bilangan 16:19

16:19 When ²⁰  Korah assembled the whole community against them at the entrance of the tent of meeting, then the glory of the Lord appeared to the whole community.

Bilangan 16:27

16:27 So they got away from the homes of Korah, Dathan, and Abiram on every side, and Dathan and Abiram came out and stationed themselves ²¹  in the entrances of their tents with their wives, their children, and their toddlers.

Bilangan 26:2

26:2 “Take a census of the whole community of Israelites, from twenty years old and upward, by their clans, ²²  everyone who can serve in the army of Israel.” ²³ 

Bilangan 26:19

Judah

26:19 The descendants of Judah were Er and Onan, but Er and Onan died in the land of Canaan.

Bilangan 31:54

31:54 So Moses and Eleazar the priest received the gold from the commanders of thousands and commanders ²⁴  of hundreds and brought it into the tent of meeting as a memorial ²⁵  for the Israelites before the Lord.

Bilangan 32:15

32:15 For if you turn away from following him, he will once again abandon ²⁶  them in the wilderness, and you will be the reason for their destruction.” ²⁷ 

Bilangan 34:4

34:4 and then the border will turn from the south to the Scorpion Ascent, ²⁸  continue to Zin, and then its direction ²⁹  will be from the south to Kadesh Barnea. Then it will go to Hazar Addar and pass over to Azmon.

Bilangan 35:2

35:2 “Instruct the Israelites to give ³⁰  the Levites towns to live in from the inheritance the Israelites ³¹  will possess. You must also give the Levites grazing land around the towns.

[3:41]  ¹ tn The verb is the perfect tense with vav (ו) consecutive; it carries forward the instructions from the preceding verse. The verb “take” now has the sense of appointing or designating the Levites.

[5:21]  ² sn For information on such curses, see M. R. Lehmann, “Biblical Oaths,” ZAW 81 (1969): 74-92; A. C. Thiselton, “The Supposed Power of Words in the Biblical Writings,” JTS 25 (1974): 283-99; and F. C. Fensham, “Malediction and Benediction in Ancient Vassal Treaties and the Old Testament,” ZAW 74 (1962): 1-9.

[5:21]  ³ tn Heb “the priest will say.”

[5:21]  ⁴ tn This interpretation takes the two nouns as a hendiadys. The literal wording is “the Lord make you a curse and an oath among the people.” In what sense would she be an oath? The point of the whole passage is that the priest is making her take an oath to see if she has been sinful and will be cursed.

[5:21]  ⁵ sn The outcome of this would be that she would be quoted by people in such forms of expression as an oath or a curse (see Jer 29:22).

[5:21]  ⁶ tn The construction uses the infinitive construct with the preposition to form an adverbial clause: “in the giving of the Lord…,” meaning, “if and when the Lord makes such and such to happen.”

[5:21]  ⁷ tn TEV takes the expression “your thigh” as a euphemism for the genitals: “cause your genital organs to shrink.”

[5:21]  ⁸ sn Most commentators take the expressions to be euphemisms of miscarriage or stillbirth, meaning that there would be no fruit from an illegitimate union. The idea of the abdomen swelling has been reinterpreted by NEB to mean “fall away.” If this interpretation stands, then the idea is that the woman has become pregnant, and that has aroused the suspicion of the husband for some reason. R. K. Harrison (Numbers [WEC], 111-13) discusses a variety of other explanations for diseases and conditions that might be described by these terms. He translates it with “miscarriage,” but leaves open what the description might actually be. Cf. NRSV “makes your uterus drop, your womb discharge.”

[10:9]  ⁹ tn Both the “adversary” and “opposes” come from the same root: צָרַר (tsarar), “to hem in, oppress, harass,” or basically, “be an adversary.”

[10:9]  ¹⁰ tn The Niphal perfect in this passage has the passive nuance and not a reflexive idea – the Israelites would be spared because God remembered them.

[10:31]  ¹¹ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[10:31]  ¹² tn The form with אַל־נָא (’al-na’) is a jussive; negated it stresses a more immediate request, as if Hobab is starting to leave, or at least determined to leave.

[10:31]  ¹³ tn In the Hebrew text the expression is more graphic: “you will be for us for eyes.” Hobab was familiar with the entire Sinai region, and he could certainly direct the people where they were to go. The text does not record Hobab’s response. But the fact that Kenites were in Canaan as allies of Judah (Judg 1:16) would indicate that he gave in and came with Moses. The first refusal may simply be the polite Semitic practice of declining first so that the appeal might be made more urgently.

[14:10]  ¹⁴ tn Heb “said to stone them with stones.” The verb and the object are not from the same root, but the combination nonetheless forms an emphasis equal to the cognate accusative.

[14:10]  ¹⁵ tn The vav (ו) on the noun “glory” indicates a strong contrast, one that interrupts their threatened attack.

[14:10]  ¹⁶ sn The glory of the Lord refers to the reality of the Lord’s presence in a manifestation of his power and splendor. It showed to all that God was a living God. The appearance of the glory indicated blessing for the obedient, but disaster for the disobedient.

[14:10]  ¹⁷ tc The Greek, Syriac, and Tg. Ps.-J. have “in the cloud over the tent.”

[15:26]  ¹⁸ tn Again, rather than translate literally “and it shall be forgiven [to] them” (all the community), one could say, “they (all the community) will be forgiven.” The meaning is the same.

[15:35]  ¹⁹ tn The sentence begins with the emphatic use of the infinitive absolute with the verb in the Hophal imperfect: “he shall surely be put to death.” Then, a second infinitive absolute רָגוֹם (ragom) provides the explanatory activity – all the community is to stone him with stones. The punishment is consistent with other decrees from God (see Exod 31:14,15; 35:2). Moses had either forgotten such, or they had simply neglected to (or were hesitant to) enact them.

[16:19]  ²⁰ tn This clause is clearly foundational for the clause that follows, the appearance of the Lord; therefore it should be subordinated to the next as a temporal clause (one preterite followed by another preterite may be so subordinated).

[16:27]  ²¹ tn The verb נִצָּבִים (nitsavim) suggests a defiant stance, for the word is often used in the sense of taking a stand for or against something. It can also be somewhat neutral, having the sense of positioning oneself for a purpose.

[26:2]  ²² tn Heb “house of their fathers.”

[26:2]  ²³ tn Heb “everyone who goes out in the army in Israel.”

[31:54]  ²⁴ tn The Hebrew text does not repeat the word “commanders” here, but it is implied.

[31:54]  ²⁵ tn The purpose of the offering was to remind the Lord to remember Israel. But it would also be an encouragement for Israel as they remembered the great victory.

[32:15]  ²⁶ tn The construction uses a verbal hendiadys with the verb “to add” serving to modify the main verb.

[32:15]  ²⁷ tn Heb “and you will destroy all this people.”

[34:4]  ²⁸ tn Or “the Ascent of Scorpions” (עַקְרַבִּים [’aqrabbim] means “scorpions” in Hebrew).

[34:4]  ²⁹ tn Heb “its going forth,” or the way it runs.

[35:2]  ³⁰ tn The verb is the perfect tense with vav (ו) consecutive: “command…and they will give,” or “that they give.”

[35:2]  ³¹ tn Heb “they”; the referent (the Israelites) has been specified in the translation for clarity.